WE have, as a nation, learned to live with the sectarian violence which, more than anything else, threatens to consume us from within. In the last few weeks, terrorists have struck at our soft under-belly, at Islamabad and Karachi, only to be forgotten as the media shifted its focus to the federal budget.

Officialdom’s media managers must have breathed a sigh of relief. Or did they, really? One wonders whether those preoccupied with the business of government have grasped the true impact of the outrage committed during the annual commemoration of the revered Sufi saint, Shah Abdul Latif Kazmi ‘Bari Imam’. After all, they are men attuned to the reasoning mindset of this world, and may be sceptical of the many thousands that flock to shrines in wonder of the miraculous legends associated with otherworldly holy men; and it is all too easy to dismiss such devotion as ‘superstition’.

But even the modern mindset must bear witness to the historical political and social significance of the Sufis, who are respected by Muslims and non-Muslims alike for their promotion of communal tolerance and humanitarianism. To this day, the shrines of those enlightened men are the only places where followers of the two sects tolerate each other’s beliefs and practices.

That in itself is a miracle, considering the viciousness with which both sides have fought over the Caliphate since the passing of Prophet Muhammad (PBUH). The bitter fact remains that few followers of the Shia and Sunni sects can claim to have first-hand knowledge of each other’s beliefs. How ironical is it that mutual perception remains rooted in superstitions propagated by extremists. We are so brainwashed that we have forgotten that we are killing each other over a mere difference of theological opinion between the teacher, Jaffer Sadiq, and the student, Abu Hanifa.

It is no secret that under the late General Ziaul Haq and his carefully groomed successor, Nawaz Sharif, the official media promoted the strict interpretation of the teachings of Abu Hanifa by the Deoband madressah. While that policy happened to reflect the personal beliefs of both men, it was also a powerful weapon in the pursuance of perceived strategic interests in Afghanistan from the Soviet occupation up to 9/11. So, while Benazir Bhutto was clearly more comfortable with the comparatively liberal interpretations of the Barelvi madressah, and favourably disposed towards the Shia community because of family, there was relatively little change in official media output.

While the proponents of today’s policy of ‘moderate enlightenment’ may point to the first family’s only official photo-shoot, soon after General Musharraf seized power, as the harbinger of change, it would be far more appropriate to start at 9/11, i.e. when the government announced that it was time to put Pakistan’s national interest first.

To justify the casting off of General Zia’s pan-Islamist legacy, the government turned to modernist Barelvi scholars, among them Dr Iqbal Ghamdi of Lahore, for edicts that spelt out the hitherto ignored fine-print on the pre-conditions for waging jihad. Far more than merely a defensive propaganda campaign, it gave a sense of empowerment to the Barelvi majority in the hinterland of Punjab and Sindh, which facilitated the flushing out of violent extremists. And as the focus of public opinion shifted from Afghanistan to Iraq, the mainstream Deobandi clergy ruling the NWFP also toned down its rhetoric, and joined the hunt for Al Qaeda Arabs and like-minded locals — reportedly preferring the carrot to the stick.

The isolation of those preaching “death to infidels” in Pakistan was, not surprisingly, received with immense satisfaction at the Bari Imam shrine, as was the subsequent war on domestic terrorists allied with Al Qaeda. The resultant feeling of goodwill came to be characterized by close cooperation between the devotees and the official security apparatus during subsequent urs. That was later complimented by an upturn in the economic fortunes of many Shia-majority villages along the Margalla and Murree hill ranges. Their unirrigated and therefore worthless land holdings assumed commercial value as residential land development in the twin cities area gathered momentum from 2002 onwards. The many lower-grade federal government employees among them also benefited from the allocation of cost-price residential plots in the new sectors of Islamabad.

But the real watershed came during last Muharram when conversations among devotees focused on state television coverage, in particular the painstaking efforts of Pakistan Television to give the broader audience much greater insight into the martyrdom of the Prophet’s grandson, Imam Hussain, and what his legendary sacrifices have come to represent.

It seemed as if official policy had taken a giant step toward the eradication of sectarian bias, and that enlightened moderation had a goal far nobler than allowing liberated women to take part in charity runs along public roads. Certainly, for the first time during my acquaintance with Bari Imam Shias, I sensed outright optimism. At that moment, they perceived themselves not as a minority under siege, but as genuine stakeholders in Pakistan.

That beautiful moment was blown to shreds along with at least 18 Shias attending a majlis at the Bari Imam shrine. By the next day, seething devotees had already concluded that the blame for the attack lay with the security agencies. I returned to Islamabad from an overseas assignment two days later believing that this was just an instinctive reaction, but was shocked to discover otherwise. It was not the suicide bomb attack itself that had led to the switch of perception among Bari Imam Shias, but a series of callous blunders committed by the police deployed to ensure security during the urs.

Whereas security operations for the previous three annual commemorations had been efficient without being obtrusive, this urs was a free-for-all, according to the many devotees I interviewed in the aftermath. They say that private vehicular traffic officially barred from the main thoroughfare of Nurpur Shahan was openly buying access at checkpoints, while those with official security passes were also forced to make unofficial payments. And whereas the body-pat searches conducted in preceding years were welcomed as a measure aimed at protecting devotees, this year the searches were reportedly motivated by extortionate ends.

Not having first-hand exposure to such shenanigans, I can only vouch for the unanimity of witness borne by local Shia residents and visiting Barelvi devotees. But if their accounts, as verified by many local journalists, are taken as being indicative of a general complacency in security operations, they are damning. The security agencies and police would have been well aware that the radical Shia leader Syed Hamid Ali Mousavi was scheduled to make a rare appearance at Bari Imam to lead the majlis that was ultimately attacked. With such a big target expected on the last day of the commemoration, it would be reasonable to expect the responsible security officials to mount a pre-emptive dragnet operation around the shrine, with all entering devotees subject to body-pats and bag searches.

But that was not what happened. Police units only entered the shrine after Shia devotees had gathered for the majlis and just minutes before the scheduled arrival of Mr Mousavi. So, instead of providing a feeling of reassurance to the devotees, they were perceived to have been deployed to contain the majlis rather than protect it. In an atmosphere charged by the anticipation of Mr Mousavi’s arrival, there must have been a sense of impending doom. Meanwhile, the suicide bomber — who witnesses say was carrying his device in plain sight, in a black satchel slung over his shoulder — entered with impunity. He made his murderous move as soon as the cry went up that Mr Mousavi had entered the compound.

As it turned out, the Shia leader had meditated on the issue of attending the urs and had decided at the last moment to send a representative in his stead. That decision may very well have saved much of the country from a sectarian bloodbath, but police ineptitude and devotee resentment of their conduct earlier in the urs ensured a large degree of success for the terrorist conspirators behind the attack.

No doubt acting out of fear, the police units belatedly deployed at the shrine panicked. Rather than using persuasive tactics to evacuate the highly emotional devotees from the compound — to pre-empt a possible second explosion and safeguard forensic evidence — the officers ordered a baton charge. But all that did was to provide a visible target for the enraged devotees who, until that point, were the victims of a faceless enemy. And as unaired television footage shot by private television news teams showed, the police were attacked with frightening ferocity and were only able to withdraw in safety, albeit battered and bloody, to the nearby home of the shrine’s custodian under cover of tear-gas shelling.

That ineptitude was a big factor in the alarming change of perception of the Shia community, but the crowning glory was yet to come. Under glaring pressure from their political masters, the police groped blindly and came up with their first suspect: a Shia teenager from the other side of the Margallas. Seeing as the shrine literally neighbours the presidency, prime minister’s house and secretariat, Pakistan secretariat, parliament and the supreme court, it is little wonder that the Shia community blames the official security apparatus.

While that may appear far-fetched to the reasoning mind, about one thing there should be no doubt: something loud and visible has to be done to regain the trust of the Shia community. The dangers posed by their mounting sense of insecurity are not to be underestimated, as the gruesome reaction to the attack on a Karachi imambargah showed. That means enlightened moderation has to take tangible shape, and soon.

PERSONALITY embodies the nature and character of a person and identifies his distinctiveness or individuality. It also makes him different from others. In the Divine system, God carries forward the universe and everything in it from one stage to a higher stage actualizing its latent capabilities.

In this dynamic universe, the most dynamic is man. He retains his identity throughout his life. He starts his life with immense potential. However, the development of this potential depends upon his efforts. In this context, the Divine attributes serve him as an objective standard.

The way in which the Absolute Self manifests itself in the universe, evokes feelings of awe, reverence and admiration. Since man imitates what he admires, he strives to develop himself in the light of these Divine attributes through the divinely revealed permanent values. This is the basis of ‘Deen’ (Islam) which reflects man’s conduct in everyday life and is not a matter of rituals or dogmas. It gives full scope to man’s initiative and discretion and is meant for a free and intelligent person; a person who has the courage to think, judge and act for himself without any compulsion (2:256). Like a beacon it guides him towards glory.

The Holy Quran says, ‘Verily We will raise you to higher and higher levels’ (84:18). It does not want him to gaze awe-struck at some golden age in his remote past, but to march ahead. The Quran says that such a person lost his way; in spite of his knowledge, insight and experience (45:23) and equates his real self with the physical body and pays heed only to its physical demands. The Messenger (PBUH) is advised by God to ‘withdraw from such people as they desire but the life of this world’ (53:29). They have a limited vision and the vast and limitless spaces of existence are shut out from their view. Belief in the life hereafter tells us that death does not terminate a personality.

If a person enhances his personality by adhering to the divinely revealed values, he will be able to work in harmony with the moral order of the universe and will move steadily towards the goal of self-realization and at the same time will enrich the world by making it a fit abode.

In the animal world Divine guidance takes ‘the form of instinct and it enables them to make satisfactory environmental adjustments which protect them and satisfy their instinctive needs. The Divine directive force is operative everywhere in the universe. “Have you not seen that those who are in the heavens and the earth serve God and the birds also their wings spread out, each one knows its appointed task (Salat) and the way it is to be performed (Tasbeeh) ‘(24:41).

The universe and all creations do what has been ordained and that is why it is so orderly and precise. The physical world as it develops is accomplishing a purpose which is constructive, positive and operates objectively. This movement, termed “Tasbeeh” by the Holy Quran is obligatory. All creations, except man, have no choice. Man possesses a free will through which he can or cannot develop his personality. He is an active participant in his evolution. He is free to accept or reject Divine help and guidance. Islam holds the individual responsible for equipping himself for a higher life after death. Of course the self does not enjoy absolute and unlimited freedom.

The world around him checks and restrains his activities. It is the duty of society to provide opportunities of self-development to its members. Personality or self is no doubt centred in the physical existence, but it is not identical with it. Man is definitely more than his physical self which changes continually. Human intellect helps little in the matter, because it is not aware of any source of knowledge than itself; so it gives importance to the materialistic concept of life.

According to this concept a man is born, brought up, eats, sleeps, falls sick, procreates and then dies. This, in fact, is animal life according to the Holy Quran (47:12) for which he needs no Divine guidance and, therefore, does not give any importance to life after death (45:34) but the Quran holds that man is not merely a physical being, he is composed of something else besides his body.

It is the human self or human personality, which is not inherited by him in a fully developed state. It exists in a latent form and its development is the ultimate goal of human life. Man, when he has begotten children, has not fulfilled his purpose of creation. He is not a mere instrument for the preservation of his race. He possesses a self and the self does not beget its like.

The self’s activity is creative and not pro-creative. It creates values which enrich and expand its nature and raise it in the state of existence. He cannot be forced to develop his personality. The growth of an individual’s existence is governed by certain physical laws, but the development of his personality is subject to a different set of laws which have been given to mankind from time to time through the Divine revelation.

Personality is also influenced by acquiring wisdom through education, knowledge and experience. That is why, the Quran terms those who do not observe and think as creatures worse than animals. Animals have no personality. Their survival and existence is instinctive and is evident in their physical development and hence are not answerable to anyone. A lion or crocodile is never charged with murder which is the lowest of all human actions. One marked distinction elevates man above all creations in the way of development of the self from that of the body. The body grows by taking and assimilating from the surroundings. Its development depends upon the quantity of nourishment it gets. On the other hand, the human self grows not by taking, but by giving.

Generosity is the basis of a personality’s development. The Holy Quran extols men who put the interest of others above their own.’ They prefer others to themselves’ (59:9). It also compares a man with a plant that germinates and ultimately becomes a full grown tree bearing fruit for the benefit of humanity at large. The Quranic term for self is ‘Nafs’ which appears 255 times in it.

According to ‘Tajul Uroos’ (Dictionary) the term signifies the total personality including mind, intellect, knowledge and attitude of a person. This ‘self’ develops only in a social environment through interaction with members of society. Self-realization is only possible in a society based on justice and respect for all. This society should also be dedicated to the acquisition of higher values. In such favourable conditions man gladly helps others and gratefully receives help.

In the animal world evolution and change depends upon natural causes. At the human level, however, the focus of interest is the individual. The term ‘self’ became popular in the 18th century as it was close to nature than the term ‘soul’ which had a supernatural flavour. Kant believed in a transcendental ego which was the basis of all experiences.

The psychologists came up with the concept of ‘empirical self’, which changes with mental development. In modern times this concept has given way to the concept of personality. It is conceived not as an entity but as the form or pattern which the mind assumes when it is organized. Some thinkers give importance to the social milieu in which a person grows up. Reason cannot be taken as the absolute standard of developing a personality as it cannot solve all problems.

Ultimately those who turn to the Divine guidance are assured of speedy and smooth development in all respects and contribute positively in establishing ‘mankind as a one community’ (2:213) without distinction of caste, creed, colour or race. Man in his individual capacity self-develops this personality, but he ought to engage only in such activities as tend to extend creative freedom to the utmost.

When man obeys the Divine laws, conflict between the good and the evil vanishes. The self overpowers the low and the mean and this raises the level of a man’s personality which in modern terminology is called ‘integrated personality.’

The Quran has called the development of the self as the ultimate goal of human life and is mentioned as an achievement (91:9,10). Life is much more than physical existence. It is a steady and continuous progress towards a higher stage in social, moral and intellectual development. Man approaches this stage by helping his fellow-beings to do the same. If man pushes society forward, the society in turn, pushes him on, and so the both rise to the desired higher level.

The Holy Quran says, ‘O you who believe! Respond to God and his Apostle, when he calls you to that which gives you life’ (8:24). Some religions are primarily concerned with the salvation of individual man, while others are pre-occupied with the stability and efficiency of human society. Islam seeks to create a social milieu in which the human personality may function freely and grow to its full stature. In modern times this Divine message needs to be adopted by those who want a progressive and enlightened society.

GWADAR port has been under constant discussion for some time. There are apprehensions in some quarters about the success of plans for the port. These fears could well prove true if the port is not managed in a professional manner.

There are also contentions that Gwadar is destined to become a feeder port owing to depth constraints. This, however, is not true. A depth of 14.5 metres is safe enough for a large number of post-Panamax mother ships. Adding another two metres or so to bring the vessel on top of the tide — a common practice — would enable even mother ships with a draft of about 16 metres to be accommodated.

This capacity would almost equal that of Sallalah and Dubai. The port has been designed for 50,000 DWT (deadweight tonnage) vessels of a depth of 14.5 metres, but resting on piles of 42-45 metres, below the chart datum, could make the channel deeper, at least by a metre and a half or even more without jeopardizing safety.

It will take another 10 years or so for recently launched ships with a capacity of 8,000 TEU’s (twenty-foot equivalent unit) and above to capture the market. There is enough time for Gwadar to get established and for future extensions. However, at present because of the manner in which the port is being managed, it may turn into a failed project.

During the late ‘70s and early ‘80s, the new concept of containerization of cargo prompted nations to opt for altered strategies. More containers meant not only more revenue but also reduced costs. It brought about a revolution in cargo handling and accounting techniques. This led to larger parcel-loads on board larger ships, compelling ports to discharge the containers quickly to enable the ship to leave the port, thus saving on harbour dues (i.e. wet charges). This also brought about the concept of transshipment in its present form, as cargo handling did not remain as cumbersome as before.

It is estimated that the Asian container trade is expected to increase more rapidly than the overall world average during 1999-2011. Asia’s share in containerized exports will rise from 46.4 per cent in 1999 to 51.5 per cent by 2011. Containerized imports will rise from 40 per cent to 44.1 per cent. In the Escap region, meanwhile, container handling will increase from 94 million TEU in 1999 to 155mn TEU in 2006 to around 216mn by 2011. Of this South Asia is also expected to post a high increase in 1999-2011 with 10 per cent in Sri Lanka and 9.4 per cent in Bangladesh and India.

This means that there should be focus on two important areas. First, the port should be shaped basically for container handling and, secondly, for being geared towards transshipment. The suitability for transit trade of the Central Asian countries can be considered if and when the situation so allows.

During the past decade or so there has been a trend of privatizing ports. As mentioned, containerization has brought about altered scales of efficiency, services and quality care. Competitive market forces have compelled ports to seek privatization as the answer. Owing to their inherent structure and serial regulatory orders, our ports would not be able to compete commercially in the private sector.

There are several questions to be answered before the Gwadar plans can find a proper context. Is Gwadar to be a container handling port or a mix with LCL/non-containerized cargo? Would it be used only for transshipment/transit purposes or would it be used for local imports as well? Based on this, will decisions be taken on the tariff structure and the manner in which it will affect the other two ports?

The adoption of relevant policy should determine whether this port would be able to earn the much-needed revenue or function at the cost of the other two ports. However, previously no meeting was conducted with stakeholders on the basis of which some policy could have been evolved.

The geographical position of Gwadar makes it an ideal Hub port, provided we stop looking towards Afghanistan and the Central Asian nations for any transit cargo — at least for the time being. Strategically, Gwadar is situated atop the shipping lane through which at least 60 per cent of the world oil passes. In economic terms, it is the central point encircling parts of eastern India and curling around the Gulf states.

Compared to regional hubs, Dubai is about 500nm from Gwadar. A ship will take about 30 hours more than Gwadar one way, with extra running expenses of about $100,000 for a 20,000-ton ship, on a return trip — notwithstanding the extra time and insurance for entering Hormuz. Had we constructed Gwadar a decade earlier, we would have been the most vibrant hub port in the region. During this time quite a few hubs have come up after Sri Lanka. Nahva Sheva, Salalah, Fujerah, are but just a few.

Yet as the ports come into being so does cargo — or is it vice versa? So would the cargo for Gwadar, despite the misunderstanding some quarters are causing with regard to Gwadar’s competition with various ports, be handled professionally.

While a considerable amount of money is being spent on Gwadar, there has been no development in the industrial sector. Till the time the export zone is set up, an immediate stepping stone could be the establishment of regional warehouses by multinationals. It only requires a huge warehouse and a generator, pending any other facilities. A road is, however, necessary for the transportation of containers to and from the port.

Karachi will also benefit. Pakistan’s cargo now being transshipped through Sallalah or Dubai would go through Gwadar saving much-needed foreign exchange. For Central Asian transit trade, Iran has a fully developed infrastructure. Gwadar is only 70 miles from the Iranian border; a link road will be of considerable advantage for both Iran and Pakistan with the former earning its own share of the land route and Pakistan through shipping for the Central Asian cargo.

We should also keep in mind the Chinese factor. Our region is likely to see an overwhelming influx of Chinese trade. And, expectedly, the cargo volumes are likely to see a phenomenal increase in which Gwadar should be able to take a sizable market. If the Chinese shipping lines are able to acquire the key functions of the port during privatization, it will be beneficial both in strategic and economic terms.

There has been heavy political fallout of the Balochistan situation on Gwadar. Continuing with the status quo would be disastrous. It has also been announced that the vacancies in BPS 1-16 are to be filled by locals. It is no secret that handling port equipment is a sophisticated process and any conditions must be based on the availability of trained force.

Other points too must be addressed. The tugs required to berth the ships have less power than required even during a fair weather. In Gwadar, the winds especially during the monsoons are strong. Any ship that goes out of control can block the channel.

Where cargo handling equipment is concerned, the provision of outdated portal cranes do not make sense as these were discarded by other ports more than 30 years ago. There is an outdated version of a channel maintenance system for which the wherewithal is not available even to shift or reposition buoys.

Land should have been acquired prior to the construction of the port. This aspect was not even addressed. It became impossible to acquire land at a later stage because of the phenomenal rise in prices. The port has used not a single inch of Gwadar land as it is built on reclaimed soil from the sea. Of the 800 metres back-up area, only 250 has been turned into concrete. What will happen when sand-laden winds blow on to the berths? The slow pace of constructing buildings and residential areas is cause for concern.

Adopting remedial measures, and following a well thought-out policy are the only ways to ensure that activity in Gwadar is not disjointed and begets positive results.